two, besides the Sunday, to their religious worship.  They have also their monthly meetings, and after these their quarterly, to attend, on account of their discipline.  And this they do frequently at a great distance, and after a considerable absence as tradesmen, from their homes.  I do not mean to insinuate by this latter instance, that men become pious, and therefore proof against the influence of money, exactly in proportion as they attend their religious meetings, but that, where they are voraciously intent upon the getting of money, they could hardly be expected to make such a sacrifice of their time.

But whatever may be the appearance on either side, the question is, whether the imputation of the trait, which is now under our consideration, be founded in fact.  What circumstances make in favour of it?  What circumstances make against it?  And which of these preponderate on the whole?

We may say then, at the first sight, that the precepts of Quakerism make decidedly against it.  And we may say again, that it ought to be expected, that all those principles and circumstances, which have an influence in the production of moral character, or of such a character as belongs to the Quakers as a body, should work together either towards its prevention or its cure.

On the other hand, if we examine the situation of the society, we shall find circumstances, the operation of which is directly in favour of such a trait.

And first, in looking into the human heart, we seem to discover a circumstance, which, on account of the situation alluded to, may operate as a spring in producing it.  Men, generally speaking, love consequence.  Now the Quakers, though they have consequence in their own society, have none in the world.  They can be neither legislators nor magistrates.  They can take no titles to distinguish them.  They pass therefore in the world, like the common and undistinguished herd, except from the circumstances of their dress.  But riches give all men consequence.  And it is not clear to me, but that this circumstance may have its operation on the minds of some who are called Quakers, in contributing to the production of the money-getting spirit, inasmuch as it may procure them a portion of estimation, which they cannot otherwise have, while they remain in their own body.

In looking again into the human heart, we find another, and this a powerful spring, connected with the situation of the society, for the production of such a trait.

The Quakers, as I have observed before, are mostly in trade.  Now they are generally a sedate, thoughtful, sober, diligent, and honest people.  It is not then too much to say, with these qualifications, that they will be as successful in trade as others.  Hence their incomes will be as great, in proportion to their capitals, as those of others, from the same source.